Gita Dhyana Slokas -2

We are seeing the meaning of Bhagavad Gita Dhyana slokas. These nine verses are not part of the Bhagavad Gita itself but it is written by one great acharya, Madhusudhana Saraswati. Since these verses are so beautifully presented, the later students of the Gita used this so much so that it became a part of Gita. In these nine verses the author offers namaskarams to Mahabharatam, Gita, Vyasacharya, and Krishna. Of which we saw four verses through which we did namaskarams to Bharatam, Gita and Vyasa. Now we shall see the portions pertaining to Bhagawan Krishna namaskarams in the five remaining verses.

            We will take up verse number three. Krishnaya namaha, our Namaskara to Lord Krishna who is of the following description. Pārijāta is a wish granting mythological tree in the heaven and the uniqueness of this tree is if you sit under it and desire anything; by a mere wish the tree will provide whatever you wish. Therefore this tree is a wish yielding tree. Here Krishna is compared to the Pārijāta Vruksha; that is by praying to the Lord you can get anything whether it is dharma, artha, kama or even moksha. All the purusharthas the Lord will give to those people who surrender unto him (Prapanna).

Then totra vetra Panaye. In the Mahabharata war Lord Krishna was the charioteer of Arjuna and so HE was a driver with a whip in the hand to drive the chariot. Having the handle (Vetra) of the whip (Totra) holding in one (Eka) hand (Pānaye) to drive the chariot. This indicates that despite being the Lord of the universe, he does not consider any job below his dignity or too menial for him. This holds an important lessons to all of us: whatever profession you are doing or whatever job you are doing; perform it with pride. Do not look down on any profession and may you learn to appreciate the dignity of any menial labour. Krishna did not feel inferior to be the driver of Arjuna; this is for a person who drives the entire world! So do any action with enthusiasm, commitment, love and pride. Not only was HE the greatest worker HE was also the greatest jnani and greatest guru of Arjuna. Therefore Jnana mudraya Krishnaya.  With the help of the other hand, the Lord was wielding the Jnāna Mudrā or otherwise called the Chin Mudrā. Chin Mudrā is a symbolic representation of the philosophical teaching contained in the Gita which is also contained in the Upanishad. This Chin Mudrā indicates Jīva Ātmā Parama Ātmā Aikyam. The index finger represents the Jiva Atma of the individual, who is at the moment a limited entity having a beginning and an end, a mortal finite entity. Not only is he limited but this finger is also a threatening finger also. This finger is called Tarjani in Sanskrit. This limited jivatma is a threat to himself and also a threat to the society.  This Jīva Ātmā is unfortunately associated with the others three fingers naturally, whereas the thumb is away at a distance. The three fingers represent Sattva, Rajas, Tamo and the three Sharīrams – Sthūla Sharīram, Sūkshma Sharīram, and Kārana Sharīram associated with the material body. These three fingers represent the material perishable body and what is spiritual sadhana? Spiritual Sadhana is to separate the Jīva Ātmā from the material vesture, from the changing body and changing gunas. The thumb represents the Parama Ātmā because only with the help of the thumb alone the other four fingers can function. The Jīvatmā is to detach from the material vesture and join the Paramatmā thumb. Any job you do including writing you need the support of the powerful thumb. Just as the thumb supports the fingers the Lord is the support of the whole creation. Now the jivatma is away from the thumb; it should separate itself from the three fingers –from the material vesture- and join with the paramatma, thumb. When Jīvatmā Paramatmā Aikyam takes place, a circle is formed. The uniqueness about a circle is that it does not have a beginning or an end. It is purnam, it is anadi, it is anantham once the jivatma merges with the paramatma. Once this Aikyam takes place, the mortal Jīvatmā becomes the immortal Paramatmā. The apurnah jivatma become purnah. Therefore all the spiritual sadhana is to detach from the materialistic world (the three gunas) and attach with the paramatma. So the sadhana is detachment and attachment. Now we are attached in the wrong order! We go seeking after every materialistic desire and ignore the divinity. This wisdom of immortality is being symbolically conveyed as Jnana mudra or Chin Mudrā. Hey Krishna, to you (Duhe) I offer my Namaskaram (Namaha). To the greatest karmi, greatest jnani, greatest teacher and the kindest lord who blesses the devotees whatever he/she asks for; to that wonderful Lord Krishna I offer my namaskarams. Because of these reasons Krishna becomes the most popular one; the very word Krishna means the one who attracts the devotees. By blessing the world the lord has become the greatest attractor.  

Now we will go to the fifth verse which is also Krishnam Vande – I offer Namaskara to Lord Krishna who is great at three levels. Firstly as the son of Vasudeva (Vasudeva Sutam) and a great source of joy (Paramānandam) to Devaki, Lord Krishna is great as a member of a family for HE gave joy to his family. Next as the killer of Kamsa and Chanūra (Kamsa Chanūra Mardanam) and the asuras who were a threat to the peace and harmony of the society. Therefore he did good to HIS society by establishing dharma and saving the world by killing adharmic people. How will it help us if HE only killed Kamsa and Chanura as our problems are different? To the posterity Krishna’s contribution is the Bhagavad Gita. By being a Guru to the world (Jagat) by teaching Bhagavad Gita to Arjuna and through Arjuna not only to his contemporaries but also posterity. Mahabharata war is supposed to have taken place in 3102 BC, somebody has calculated. Say sometime around 3000 BC.  Now it is 2014 AD. Five thousand years have gone by and even now the Bhagavad Gita is fresh and alive, and capable of helping the students of the Gita. So what better contribution we require from Krishna? Therefore HE is called Jagatgurum. The Lord as a teacher, the preceptor of the universe. To that wonderful lord Krishna I offer my namaskaras.

Next we will see verse number six. Kaivartakaha Keshavaha refers to a boatman Krishna – one who knows how to ride a boat, steer a boat even in the most tempestuous situations even in the most treacherous river. In this verse, the Mahabharata war is compared to a treacherous river with so many varieties of dangers lurking. The Pandavas had to cross the river to save themselves and this was the biggest crisis and the biggest challenge of their lives. For the Pandavas it was the Mahabharata war and for every human being there are situations in life which are treacherous, which are trying and which are dangerous. And a person who is caught in such a situation is called Aartha Purushaha – one who is helpless, one who is in soup, one who is cornered and one who does not know how to get out of the situations. When all doors were closed as the Pandavas or Aarthas had to face the Mahabharata war. At that crucial junction Lord Krishna became the savior. What are the dangers the Pandavas faced is given here.  In this river like situation, Bhishma and Drona were the two shores or banks which determine the direction of war (river). These two powerful warriors were like banks of the river who determine the course of a river (the course of a war). The waters of the river were none other than Jayadratha, the Sindhu King. He is so powerful whose depth cannot be fathomed. So crisis number three after Bhishma and Drona the Pandavas had to encounter. The King (Subala) and Prince (Shakuni) of Gandharaa Desam were compared to blue lily (Nilotpalā), which is very attractive but when approached the slush traps you. Shakuni is the most deceptive warrior like the blue lilies in the waters. Salya, a King of Madra Deshaha (Madri, Pāndu’s wife, comes from Madra Deshaha) was like a crocodile (Grahavati). He is a powerful warrior and he joined the enemy despite being related to the Pandavas. Krupacharya, (a great archer who was the teacher of Pandavas) and unfortunately he was also on the other side and he was like the powerful undercurrent (Vahani). The undercurrent you never know for superficially it is very calm; and you go there and it just drags you. And Krupa was like that powerful current. Karna was like a turbulent (Akula) waves (Vel) in the waters. Noisy, turbulent, passing tornado like waves; Karna was powerful as a wave. Makara is a type of man-eating fish and Asvatthama (son of Dronacharya) and Vikarna (brother of Duryodhana) was compared to these horrible (Ghora) makara. Like the piranha or shark; like the jaws movie you might have seen! Duryodhana was like a whirlpool (Avartaha) in the river (Nadi) of war (Rana). Bermuda triangle where even ships disappear. And Pandavas with their feeble catamaran to cross such a dangerous river? How is it humanly possible? It is impossible but they made it. They were able to cross such a turbulent river because of this skilful boatman.  Kaivartakaha Keshavaha. Madhusudhana Saraswati says that tomorrow if you face such a situation then you can also surrender to the Lord and you will find out a way. The lord will help out all the aarthas. So this is the third namaskara on Krishna.

Now we will go to the eighth verse. Paramānanda Mādhavam Vande – I salute Mādhava (Mā – Lakshmi, Dhavaha – consort or husband).and the source of prime happiness (Parama Ānanda).  The Lord is very very smart; if you have Lakshmi (money) by your side then who will not be happy? Here money is the not the real wealth; the greatest wealth is wisdom. Mere wealth does not give ananda, in fact often wealth gives a lot of problems and causes lot of quarrel in children. Lakshmi is a source of ananda only when Saraswati is there. The Lord has wisdom also and so he was paramananda. And what does that Lord do? Mukum karoti vachalam. That Lord, makes (Karoti) a mute (Mūkam) talk (Vāchālam) and eloquent if only he surrenders to the Lord. Which means the lord can do anything for HE is sarva shaktimaan. It is the other way also; the Lord silences a person who talks too much. Then pangum langhayate girim. Also a lame person (Pangum) can climb (Langhayate) a mountain (Girim). HE gives support to even lame people to achieve the impossible like even climbing the Everest. That grace of Madhava (Yat Krupa) makes all this possible. That (Tam) Mādhava, I (Aham) salute to (Vande). Here for a Gita student, what is the mountain? The Gita study. There are 700 verses and in a class we study 3 or 4 verses. At this rate calculate how many weeks or how many years we will take to complete Bhagavad Gita study? Don’t feel diffident and you can climb the Gita mountain successfully if you surrender to the Lord. That is why we start each class with a prayer. O lord, you make it possible. 

Now comes the fifth and final verse on Krishna. Tasmai devaya namaha.  My prostration (Namaha) to that (Tasmai) Lord (Devāya) which God is glorified (Stunvanti) by divine hymns (Divyaihi Stavair) by so many other deities like Brahma (Creator), Varuna, Indra, Marut. Yam Brahma varunetra rudra marut. Of all the deities Brahma is the greatest for HE is the creator of the world. Even that Brahma worships Vishnu and from this it is very clear how great Vishnu or Krishna is. They sing the glory through divine hymns. Stunvanti Divyai Stavair. All the above mentioned deities including Brahma glorifies Vishnu from their higher lokas and so how glorious Vishnu must be?

Even here on the earth, All the devotees of the Lord glorify and sing (Gāyanti) him like chanters (Gāha) of the Sama Veda (Sāma). So people on earth who chant the four Vedas glorify Krishna. Sāma Veda is specifically mentioned since it is in musical form. Therefore all the vaidikas sing the glories of the Lord, Vadai . Sa Anga Pada Upanishad. Not only the Vedas, but the secondary Vedic scriptures (Veda Anga) meant to elaborate the Vedas and types of chanting the Vedas (Pada and Kramaha, others being Jata, Ghana). As I mentioned earlier as smrithi grantha. Anga means Veda angani. There are six angas, it is enough if we know there are secondary scriptures called vedanga. Pada and krama refers to different types of chanting of Vedas which are used for the glorification of the lord. Therefore gayanti, they sing your glory. Yoginah yam pashyanti. The great meditators see the lord in their minds. Who (yam) the great meditators (Yogino) see (Pashyanti) with a mind (Manasa) which is concentrated (Gatena) on the Lord. With the help of a one pointed mind in the state of meditation (Dhyāna Avasthita) the yogis perceive the lord not outside but inside, within. Devotees see the Lord outside while yogis see the Lord inside or within. Yasyantham na vidhuh sura suragana. Even though God takes a personal form for the sake of devotees, the real God is not a person. If God is a person like you and me then there will be limitations. First limitation is spatial; if you are not at Sterling Club then you are not at home. Then time wise limitations; if you are in this century then you were not in the previous century. There will be mortality. The Lord does not have time wise limitations and spatial limitations. Even the Gods (Sura) and Asuras (Asura) do not know (Na Viduhu) the limit (Antam –space-wise and time-wise) of (Yasya) that Lord. To (Tasmai) that all pervading Lord, I offer my Namaskara (Namaha). Which means the God will be available even in the 21^st century and in Sterling Club also. That Lord is there to bless the students of Bhagavad Gita. May that lord help us to study and understand this great scripture. With this the Gita Dhyana slokas are over.

(The Bhagavad Gita summaries of the last 7 chapters have been pending since 2009. I hope to complete them with God’s grace. Even for a routine transcription some grace is necessary as I am finding out).